The mitzvot requiring action were a major theme in Essay IV. There the Alter Rebbe explained how their observance extricates and elevates the sparks of holiness that originated in the World of Tohu and that are embedded in this material world, and thereby causes G‑dliness to descend there. The same, it was stated, is true regarding the study of the laws that govern the mitzvot.

The Alter Rebbe went on to say that this applies as well to the prohibitory mitzvot, where one cannot apply the dictum that “it is considered as if one performed the command.” Moreover, Torah study remains valuable even with regard to the laws concerning situations that will never occur, even though there too we cannot say that “if one remained passive and did not transgress, he is rewarded as if he had performed a mitzvah.” Nevertheless, even in such cases, a Torah law draws down Supernal Wisdom within the world.

In the Essay before us, the Alter Rebbe will state that although it would seem that purifications (beirurim) cannot be brought about when studying these types of laws (for one only draws down Supernal Wisdom), yet in point of fact, purifications do come about through this Torah study. Moreover, the reason for this is not that the Torah study leads one to observe a positive commandment or to refrain from transgressing a prohibition; nor is it that by virtue of his study he is regarded “as if” he performed the positive commandment or is rewarded for refraining from transgressing a prohibition.

ולהבין פרטי ההלכות דלא שכיחי כלל

Let us understand [how this applies to] the details of the laws that never occur at all,

[4Note inserted by the Tzemach Tzedek, of blessed memory: It appears to me that the Alter Rebbe uses the word “possibly”, implying uncertainty, because unwitting errors derive from nogah. It may therefore be said that their origin is in the chambers of nogah.]

In any event, it does exist if not in kelipot, then at least — keeping in mind the distinction between the sacred and the profane — in the Supreme Wisdom that issued and descended in this detail to Moses at Sinai,

כמאמר: מה שכל תלמיד ותיק עתיד לחדש כו׳

[5as in the expression,6 “Whatever teaching] any seasoned student will one day innovate... [was taught to Moses at Sinai].”

וכל פרטי האבעיות דרבי ירמיה

Likewise, all the detailed queries of R. Yirmeyah, who posed so many hypothetical possibilities that he was escorted from the House of Study, as the Gemara relates,7

Obviously, his queries involved situations that were entirely unlikely to ever take place.8

וכרכתו כו׳, פרק ד׳ דחולין

and [detailed queries such as] “If she wrapped him...,” in ch. 4 of Chullin.9

The question discussed there is whether a firstborn animal can be considered to have directly “opened the womb” (and hence be sanctified) in either of two hypothetical cases. According to Rashi, it is a question of what happens if the person assisting in the birth entirely wraps up the animal as it is born. According to Rabbeinu Tam, the question involves a multiple birth, with a cow being born together with the firstborn bull, and wrapping itself completely around it — something extremely unlikely to ever occur.

Nevertheless, all these detailed queries were given to Moses at Sinai.

כי התפשטות חכמה עילאה היא בחינת אין סוף, המלובש בה בפועל ממש

For the extension of the Supreme Wisdom that is vested in the laws of Torah is infinite, since the Infinite is actually clothed in it.

וכל פרט הלכה הוא שער נמשך מחכמה עילאה

Every particular of the law is a gate drawn from the Supreme Wisdom

דיסד ברתא, ומלובש בה

which “founded the daughter,” and is clothed in it,

Chochmah (the “father”) founded Malchut (the “daughter”). “Malchut is the mouth, which we call the Oral Torah.”10Chochmah, then, is clothed in the laws of the Oral Torah as they are to be found in their source in Malchut of Atzilut.

וממנה נמשך, ומתלבש בבריאה יצירה עשיה

and from [Malchut], [Chochmah] is drawn and invested in Beriah, Yetzirah and Asiyah.

The Alter Rebbe will now conclude by explaining how this brings about the refinement of the sparks.

ונודע כי יניקת הקליפות, מאחוריים דיו״ד ספירות דקדושה

It is known that the nurture of the kelipot derives from the hinderpart of the Ten Sefirot of holiness,

ובפרט, מלבושים דיו״ד ספירות דבריאה יצירה עשיה

and more precisely, from the garments of the Ten Sefirot of Beriah, Yetzirah and Asiyah,

ובפרט, דיצירה ועשיה המעורבים בקליפות

and yet more precisely, [they derive their nurture from the garments] of Yetzirah and Asiyah that are intermingled with kelipot,

The evil of the kelipot in the Worlds of Yetzirah and Asiyah is intermingled with the good.

כנודע שיניקתם מבחינת הלבושים

for, as is known, their nurture derives from the state of garments.

ועל ידי עסק ההלכות בדבור ומחשבה, מתפרשים ומתפרדים מהקדושה

Through the study of the laws, in speech and in thought, they become separated11 and distinct from the sacred.

כמו שכתוב בתיקונים ורעיא מהימנא: לאפרשא כו׳

Thus it is stated in Tikkunim and Raya Mehemna,12 “To separate [13etc.] [the kelipot from holiness through Torah study].”

How does Torah study accomplish the separation and refinement of the kelipot, when the issue of Supernal Wisdom originally in Torah was unable to effect this, and there came about the admixture of good and evil in the Worlds of Yetzirah and Asiyah?

והיינו כנודע ממה שאמרו: על שלא ברכו בתורה תחלה כו׳

This accords with what is known concerning the teaching of our Sages14(in answer to the prophet’s query,15 “Why was the land destroyed?”): “For they did not recite the blessing before Torah study....”

The inner meaning of this is that the people of those times failed to draw down the infinite light into their study of the Torah (for ברך, the root of the word in the Holy Tongue that means “blessing”, signifies “drawing down”). Evil cannot be separated from good by the Torah alone: it must be studied in the proper manner.

שהוא על ידי המשכת אור אין סוף בחכמה עילאה המלובשת בהן

This [separation] is effected by drawing down the infinite light into the Supreme Wisdom clothed in them, in the laws of the Torah.

ובחכמה איתברירו, באור אין סוף שבה

Through Chochmah they are sorted out — through the infinite light that is within it, i.e., within Chochmah.

This is equally true regarding the study of the laws of prohibitory commands, even those that most probably will never occur. For the Torah study itself accomplishes this purification.

Note of the Rebbe: “But see also Tosafot [which gives a different reason for his being asked to leave]. See also p. 165b there [where the Gemara states that R. Yirmeyah was reinstated in the House of Study because of problems which he solved]. Moreover, the Acharonim note that most of his queries remained unresolved.”

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